Does Quantum Physics Prove Gods Existence

The observer effect in quantum mechanics indicates that the quantum wavefunction  collapses when an observation is made by an observer. It is a consequence of the traditional Copenhagen interpretation  of quantum physics. Under this interpretation, does that mean that there must be an observer in place from the beginning of time? Does this prove a need for Gods existence, so that his act of observing the universe would bring it into being? Metaphysical Approaches Using Quantum Physics to Prove Gods Existence There are several metaphysical approaches using quantum physics to try to prove the existence of God within the current framework of physical knowledge and, of them, this is one which seems among the most intriguing and most difficult to shake because its got a lot of compelling components to it. Basically, this takes some valid insights into how the Copenhagen interpretation works, some knowledge of the Participatory Anthropic Principle (PAP), and finds a way to insert God into the universe as a necessary component to the universe. The Copenhagen interpretation of quantum physics suggests that as a system unfolds, its physical state is defined by its quantum wavefunction. This quantum wavefunction describes the probabilities of all possible configurations of the system. At the point when a measurement is made, the wavefunction at that point collapses into a single state (a process called decoherence of the wavefunction). This is best exemplified in the thought experiment and paradox of Schroedingers Cat, which is both alive and dead at the same time until an observation is made. Now, theres one way to easily rid ourselves of the problem: The Copenhagen interpretation of quantum physics could be wrong about the need for a conscious act of observation. In fact, most physicists consider this element to be unnecessary and they think that the collapse really just comes from interactions within the system itself. There are some problems with this approach, though, and so we cant completely role out a potential role for the observer. Even if we allow that the Copenhagen interpretation of quantum physics is completely correct, there are two significant reasons that might explain  why this argument doesnt work. Reason One: Human Observers Are Sufficient The argument being exploited in this method of proving God is that there needs to be an observer to cause a collapse. However, it makes the error of assuming that the collapse has to take prior to the creation of that observer. In fact, the Copenhagen interpretation contains no such requirement. Instead, what would happen according to quantum physics is that the universe could exist as a superposition of states, unfolding simultaneously in every possible permutation, until such a time when an observer springs up in one such possible universe. At the point the observer potentially exists, there is, therefore, an act of observation, and the universe collapses into that state. This is essentially the argument of the Participatory Anthropic Principle, created by John Wheeler. In this scenario, there is no need for a God, because the observer (presumably humans, though its possible some other observers beat us to the punch) is itself the creator of the universe. As described by Wheeler in a 2006 radio interview: We are participators in bringing into being not only the near and here but the far away and long ago. We are in this sense, participators in bringing about something of the universe in the distant past and if we have one explanation for whats happening in the distant past why should we need more? Reason Two: an All-Seeing God Doesnt Count as an Observer The second flaw in this line of reasoning is that it is usually tied in with the idea of an omniscient deity that is simultaneously aware of everything happening in the universe. God is very rarely depicted as having blind spots. In fact, if the deitys observational acumen is fundamentally required for the creation of the universe, as the argument suggests, presumably he/she/it doesnt let much slip by. And that poses a bit of a problem. Why? The only reason we know about the observer effect is that sometimes no observation is being made. This is clearly evident in the quantum double slit experiment. When a human makes an observation at the appropriate time, there is one result. When a human does not, there is a different result. However, if an omniscient God were observing things, then there would never be a no observer result to this experiment. The events would always unfold as if there were an observer. But instead we always get the results as we expect, so it seems that in this case, the human observer is the only one that matters. While this certainly poses problems for an omniscient God, it doesnt entirely let a non-omniscient deity off the hook, either. Even if God looked at the slit every, say, 5% of the time, in between various other deity-related multitasking duties, scientific results would show that 5% of the time, we get an observer result when we should get a no observer result. But this doesnt happen, so if there is a God, then he/she/it apparently chooses consistently not to ever look at particles going through these slits. As such, this refutes any notion of a God who is aware of everything—or even most things—within the universe. If God exists and does count as an observer in the quantum physics sense, then it would need to be a God who regularly does not make any observations, or else the results of quantum physics (the very ones trying to be used to support Gods existence) fail to make any sense.

The Narrative Of The Life Of Frederick Douglass And Assata

Confinement Narratives In the books, The Narrative of the Life of Frederick Douglass and Assata: An Autobiography the authors talked their experience of confinement while being in slavery and prison. The perspective Fredrick Douglas brought upon his experience of slavery affected the tone throughout the book. As for Assata her viewpoint of confinement was from her experience as a prisoner in the hospital and prison. Confinement is the act of isolating someone from human contact and society or a mother giving birth to their baby. Both narratives Frederick Douglass and Assata Shakur were restricted from things throughout their. Ultimately, this essay will discuss the effect of confinement in their lives and similar situations they have encountered. In Frederick Douglass’ case, he was born into which for him was slavery and his youth years he was isolated away from his mother because slave owners wanted slaves to have no emotions towards their family, but he was one of the Master’s children. In the excerpt Douglass stated, â€Å" My Father was a white man. He was admitted to be such by all i ever heard speak of my parentage. The opinion was also whispered that my master was my father; but of the correctness withheld me. My mother and I were seperated when I was but an infant-- before I knew her as my mother.† He is a young black slave who at first did not have the ability or knowledge to read and is very naà ¯ve in understanding his situation. As a child put into slavery DouglassShow MoreRelatedSlavery and Mass Incarceration2562 Words   |  11 PagesSlave owners feared the Bible would be misinterpreted as assuring equality for all. Christianity was used against them to keep order and rebellions down by ap pealing to their spirituality. [ (Frederick Douglass Introduction and Background on American Slavery) ] In Harriett Jacobs’s book, Incidents in the Life of a Slave Girl, she tells of how the slave masters would put on a show for clergyman visiting the south for the first time and the clergyman despite having some thought that slavery was wrong

Media and the Libel Law The Malaysian Experience

Question: Discuss about The Malaysian Media Law? Answer: Introduction In the contemporary society, the media, particularly the mass media, is critical because it facilitates the people to perform various important functions in their lives (Anuar, 2007; Buckingham 2013; McCombs 2013). First, the media serves as a surveillance or information function. Through the media, members of the society are able to access the relevant information concerning different aspects that affect their routine lives, for instance the economic and socio-political status in the country. Second, the media serve as a platform through which the people can set agenda and interpretation function. Third, the media helps people in the society to create and maintain connections with different groups in the society. Fourth, the media facilitates socialization among the members of the society. Fifth, the media is used as a marketing tool for purposes of persuading people to purchase particular products and service, or accept certain ideologies. Finally, the media is considered to be an important source of entertainment for the majority of people in the society. Needless to say, all the people around the world, including Malaysians, are inextricably linked to the media (George 2007). In fact, it is argued that the modern society is living in a media culture and its impact on people is becoming increasingly pervasive. Incidentally, the Malay people are shocked with the state of affairs concerning the recurrent floods in the Cameron Highlands. Entrepreneurs and farmers in the area have lost their source of livelihood. As journalists and responsible members of the community in the Cameron Highlands, and adversely affected by the impact of the floods, serious shortage of essentials and water contamination, it is considerably important to initiate the relevant actions that would help to address the problem. In this report, the various steps that responsible Malay journalists will take to address the frequent flooding in the Cameron Highlands and the rest of the country are discoursed. To achieve the goals of the report, it has been divided into three main sections. The First Section explores the steps that the journalists will undertake to compel the Malaysian Government to permanently address the frequent flooding problem. On the other hand, the Second Section deconstructs the ethical considerations and path processes that the journalists and the members of the society have taken throughout the journey to mitigate the floods and finally restore water to Cameron Highlands and the rest of the country. The report concludes in the Third and final Section with a summary of the content that has been explored in the report. The Steps that The Journalists will undertake As pointed out in the preceding discourse, the media performs various important functions in the society, including: surveillance or information function; serve as a platform through which the people can set agenda and interpretation function; helps people in the society to create and maintain connections with different groups in the society; facilitates socialization among the members of the society; used as a marketing tool for purposes of persuading people to purchase particular products and service, or accept certain ideologies; and is considered to be an important source of entertainment for the majority of people in the society. In a nutshell, the media has significant influences on the society and at the same time, wields immense power in the majority of democratic jurisdictions around the world (Azizuddin Mohd Sani 2008; Tapsell 2013). Hence, it is against this backdrop that it can be argued that journalist can use the media to initiate the enactment and adoption of policies that are necessary in addressing a particular problem affecting the society. Since Malaysia is a democratic country that advocates for the rule of law (Mohamad 2008; Moten 2009; Khoo Loh, 2014), journalists are better placed to come up with solutions to the frequent flooding in the Cameron Highlands as well as the whole country. Accordingly, they can undertake two steps that are likely to force the Malay Government to permanently address the problem. Subsequently, the initial step that the journalists will undertake will involve the use of their media platform to drive the countrywide agenda on the urgent need for the Government to address the frequent flooding. Under the Malaysian law, freedom of speech, which also includes the freedom of the press, is qualified (Norris Inglehart 2010; Masum Desa 2014). Fundamentally, this qualification of the freedom of speech stems from Article 10(2) of the Malaysian Federal Constitution. Therefore, the journalists can use this inherent freedom to champion for a policy that would have the effect of mitigating the flooding impacts in the Cameron Highlands, for example a policy that promotes initiatives such as the introduction of vegetation cover and the construction of dams to regulate the flow of water in the regions terrain. The journalist will use the various media outlets to inform the people that the Malaysian Government has for many years failed to meet its obligations so far as protec ting the social and economic interests of its people is concerned and that it was time that the people made it accountable. However, it is critical for the journalists to understand that when setting their countrywide agenda through the media campaigns, their freedom of speech is not absolute (Tan, Ibrahim 2008; Sani Zengeni 2010). The freedom is restricted to illegitimatizing defamation, hate messages, and messages that have a potential to incite the general public into civil unrest. Therefore, the journalist should draft their campaign messages in such a way that they focus on driving the agenda on the urgent need for the introduction and adoption of the policy that would resolve the flooding problem in the country. Moreover, after getting the attention of the country, the journalists will prepare and file a petition to the Malaysian Parliament on the subject matter in question. Under the Dewan Rakyats Standing Orders, ordinary Malaysian citizens can bring to Parliament matters of their concern for debate through a signed petition. Nonetheless, despite the availability of this legal avenue to advocate for enactment and adoption of a policy, it faces one fundamental freedom: the Speaker of the Malaysian Parliament may choose to reject its debate in the House. The Dewan Rakyats Standing Orders makes it discretionary for the speaker to allow a petition presented by ordinary citizens to be debated in Parliament. In the event that the Speaker allows the petition that the journalists will have prepared and obtained the necessary number of signatures, they will use the press media to lobby for support by the members of Parliament. In case the Speaker exercises his discretion by rejecting the petition, the journalist can pursue the avenue of assembling peacefully and without arms outside the Parliament buildings to protest the Speakers conduct. Article 10(2) (b) of the Federal Constitution guarantees every citizen the right to assembly peacefully and without arms. Therefore, as long as the assembly outside the Parliament buildings is peaceful and no individual is armed, the journalists have a considerable chance of compelling Parliament, and the Malay Government in general, to initiate the relevant measures that will address the problem. The Law-Making Process In Malaysia, laws can only be made by Parliament, which parenthetically comprises of the Dewan Negara (Senate) and Dewan Rakyat (House of Representatives). The legislative authority of the Malaysian Parliament is derived from Article 44 of the Federal Constitution. Ideally, with the exception of the Money Bill which has to originate from the House of Representatives, a Bill can arise from either the House of Representatives or the Senate for purposes of passage (Anwar 2009). Since the journalists want to use the avenue of Dewan Rakyats Standing Orders to file a petition to Parliament, the law making process schematic charts or diagrams for the enactment of a law that would help in mitigating the aftermath of the frequent floods in Cameron Highlands. Once the Speaker approves the petition to be debated, and allowed to go through the traditional law-making procedure, the petition will transform into a Bill. On consensus of both the Senate and the House of Representatives, the Bill is f orwarded to Yang di-Pertuan Agong as provided under Article 66(3) of the Federal Constitution for purposes of assent. The assent Bill automatically becomes law, and in a situation where for any reasons the Yang di-Pertuan Agong fails to sign into law, by dint of Article 66(4) of the Federal Constitution, automatically becomes law on expiry of 30 days from the day the Bill was presented for assent. Appendix I shows the law-making process schematic chart for the journalists effort to push for a law that would address the problem of frequent flooding in Cameron Highlands and interestingly, the law would as well in resolving the same challenges in other parts of the country that experience routine flooding. The Path-Process and the Ethical Considerations The approach or path-process that the used by the journalists to advocate for the adoption of a policy that mitigate floods and eventually restore water to Cameron Highlands as well as the whole of Malaysia can be described as a mix of popular initiative and the legislature. In this context, the popular initiative refers to the preparation of a petition and collection of signatures from the people by the journalist. It is through the popular initiative that the journalists will have manage to set the agenda for reforms in the way the Government manages flood incidences in the country. Moreover, the engagement of people in peaceful assembly without arms to demonstrate their displeasure on the Speakers refusal to allow the debate on the subject matter contained in the petition thereof can as well be described as popular initiative. In contrast, the ethical considerations that the journalists will adopt when campaigning for policy reforms include the use of messages that are not implici tly or explicitly defamatory in nature; and submitting to the Speaker of the Dewan Rakyat a petition that has been duly signed by the proponents without undue influence or coercion. Conclusion Overall, it is clear from the preceding discourse that the media, particularly the press media, is crucial in influencing policy change as well as the development of relevant policies that focus on addressing the various challenges that the members of a society encounter in their routine lives. In Malaysia, the Federal Constitution has guaranteed the freedom of the speech, which also includes the freedom of the media and the press. However, this freedom does not extend to citizens defaming others or inciting the society into violence. Incidentally, the status of affairs following the regular floods in Cameron Highlands has shocked the country and resulted in both farmers and entrepreneur losing their livelihood. In this regard, journalists, as members of the community in the Cameron Highlands, have a responsibility to advocate for the development of a policy that would permanently resolve the problem. The journalists can address this through the use of a mix of popular initiative and legislative approach. References Anuar, M.K., 2007. Politics and the Media in Malaysia. Kasarinlan: Philippine Journal of Third World Studies, 20(1), pp.25-47. Anwar, Z., 2004. Islamisation and its impact on laws and the law making process in Malaysia. Warning Signs of Fundamentalism, p.74. Azizuddin Mohd Sani, M., 2008. Freedom of speech and democracy in Malaysia. Asian Journal of Political Science, 16(1), pp.85-104. Buckingham, D., 2013. Media education: Literacy, learning and contemporary culture. Hoboken, NJ: John Wiley Sons. George, C., 2007. Media in Malaysia: Zone of contention. Democratization, 14(5), pp.893-910. Khoo, K.B.T. and Loh, F., 2014. Democracy in Malaysia: discourses and practices. London, UK Routledge. Masum, A. and Desa, M.R.M., 2014. Media and the Libel Law: The Malaysian Experience. Procedia-Social and Behavioral Sciences, 155, pp.34-41. McCombs, M., 2013. Setting the agenda: The mass media and public opinion. Hoboken, NJ: John Wiley Sons. Mohamad, M., 2008. Malaysiademocracy and the end of ethnic politics?. Australian Journal of International Affairs, 62(4), pp.441-459. Moten, A.R., 2009. 2008 general elections in Malaysia: democracy at work. Japanese Journal of Political Science, 10(01), pp.21-42. Norris, P. and Inglehart, R., 2010. Limits on press freedom and regime support. Public sentinel: News media and governance reform, pp.193-220. Sani, M.A.M. and Zengeni, K.T., 2010, July. Democratisation in Malaysia: The impact of social media in the 2008 general election. In Paper was presented to the 18th Biennial Conference of the Asian Studies Association of Australia in Adelaide. Tan, J.E. and Ibrahim, Z., 2008. Blogging and democratization in Malaysia: A new civil society in the making. SIRD. Tapsell, R., 2013. The media freedom movement in Malaysia and the electoral authoritarian regime. Journal of contemporary Asia, 43(4), pp.613-635.

Smartphones So Many Apps, So Much Time free essay sample

According to Nielsen Philippines, the Executive Director Carlo Santos said in a statement that â€Å"The landscape media is exponentially transforming with more consumers that are getting intelligent and sophisticated with how they access the content†. Companies that are seeking to do business with consumers are being urged to recognize this growing trend. He said, â€Å"This opportunity wherein there are more consumers that are connecting to the internet with a long duration, more frequency and through various portable devices, the marketers will have to consider to this opportunity to engage in the evolving consumer.† Because the Filipino users are partial towards the entertainment-oriented activities to their smart phones, Google Play Store is an online marketplace wherein various applications can be found and has the largest percentage to overall among the local users. The Filipinos usually spent 2 minutes per day in using this application. When it comes to the time that is being spent per application, Facebook remains on top with an overall reach of 89% and average usage of 37 minutes a day per smartphone users. We will write a custom essay sample on Smartphones: So Many Apps, So Much Time or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page He pointed out that owning a mobile device in the Philippines is being shown that it sustained growth with smartphone reaching 34% in 2014, or over a third of the local population. This doubled to the ownership level that is registered in 2013. While owning the tablet is at 8% in 2014 compared to last year which is 5 %.The availability of more affordable headsets causes the sudden increase of smartphone ownership. Santos said that in the Philippines the available brands in the market are about 50 due to the growing number of local brands as well as to the penetration manufacturer from China and India 33 percent last year to 39 percent in 2014, ages between 16-24 years old continue to own the largest ownership.It also reveals that out of 10 tablet owners, 9 of them can access the internet through a wi-fi connection with the use of their devices at home. Santos also said that the television, tablets, nd smartphones are quickly trespass on the territory because the homes used to be the turf of it. To stay connected to the consumers, TV and the brands that advertise in this medium must beyond traditionally integrated digital strategies and programming.As such, when it comes to smartphones and smart tablets advertising, advertisers must now think differently. The awareness of the brand must entail effective engagement. For consumers to focus their attention to the ad, it must be different to what they usually see. However, brands must think about their digital strategies. Spending more than three (3) hours on their smartphones and smart tablets makes it a good channel to reach consumers because smartphone owners are a captive audience